The Structure of the Cosmic Egg

Verse 1 (shiva.vayaviya.10.1)

वायुरुवाच । पुरुषाधिष्ठितात्पूर्वमव्यक्तादीश्वराज्ञया । बुद्ध्यादयो विशेषान्ता विकाराश्चाभवन् क्रमात्

vāyuruvāca | puruṣādhiṣṭhitātpūrvamavyaktādīśvarājñayā | buddhyādayo viśeṣāntā vikārāścābhavan kramāt

Vayu said: From the Unmanifest, presided over by Purusha, by the command of the Lord, the modifications beginning with Buddhi (intellect) down to the specific gross elements arose in due order.

Verse 2 (shiva.vayaviya.10.2)

ततस्तेभ्यो विकारेभ्यो रुद्रो विष्णुः पितामहः । कारणत्वेन सर्वेषां त्रयो देवाः प्रजज्ञिरे

tatastebhyo vikārebhyo rudro viṣṇuḥ pitāmahaḥ | kāraṇatvena sarveṣāṁ trayo devāḥ prajajñire

Then, from those modifications, as the cause of all of them, the three gods were born: Rudra, Vishnu, and the Grandsire Brahma.

Verse 3 (shiva.vayaviya.10.3)

सर्वतो भुवनव्याप्तिशक्तिमव्याहतां क्वचित् । ज्ञानमप्रतिमं शश्वदैश्वर्यं चाणिमादिकम्

sarvato bhuvanavyāptiśaktimavyāhatāṁ kvacit | jñānamapratimaṁ śaśvadaiśvaryaṁ cāṇimādikam

To them was granted the unimpeded power to pervade all the worlds everywhere, unmatched knowledge, eternal lordship, and the powers beginning with Anima (minuteness),

Verse 4 (shiva.vayaviya.10.4)

सृष्टिस्थितिलयाख्येषु कर्मसु त्रिषु हेतुताम् । प्रभुत्वेन सहैतेषां प्रसीदति महेश्वरः

sṛṣṭisthitilayākhyeṣu karmasu triṣu hetutām | prabhutvena sahaiteṣāṁ prasīdati maheśvaraḥ

along with causal agency in the three acts of creation, preservation, and dissolution, and sovereignty over these -- Maheshvara graciously bestows all this upon them.

Verse 5 (shiva.vayaviya.10.5)

कल्पान्तरे पुनस्तेषामस्पर्द्धाबुद्धिमोहिनाम् । सर्गरक्षालयाचारं प्रत्येकं प्रददौ च सः

kalpāntare punasteṣāmasparddhābuddhimohinām | sargarakṣālayācāraṁ pratyekaṁ pradadau ca saḥ

In each subsequent kalpa, to those three, who are free from rivalry and delusion, He assigns to each in turn the function of creation, preservation, or dissolution.

Verse 6 (shiva.vayaviya.10.6)

एते परस्परोत्पन्ना धारयन्ति परस्परम् । परस्परेण वर्द्धन्ते परस्परमनुव्रताः

ete parasparotpannā dhārayanti parasparam | paraspareṇa varddhante parasparamanuvratāḥ

These three, born from one another, sustain one another; they grow through one another, each faithfully devoted to the others.

Verse 7 (shiva.vayaviya.10.7)

क्वचिद्ब्रह्मा क्वचिद्विष्णुः क्वचिद् रुद्रः प्रशस्यते । नानेन तेषामाधिक्यमैश्वर्यं चातिरिच्यते

kvacidbrahmā kvacidviṣṇuḥ kvacid rudraḥ praśasyate | nānena teṣāmādhikyamaiśvaryaṁ cātiricyate

In some contexts Brahma is praised as supreme, in some Vishnu, in some Rudra; but by this, no superiority or excess of lordship accrues to any one of them over the others.

Verse 8 (shiva.vayaviya.10.8)

मूर्खा निन्दन्ति तान्वाग्भिः संरम्भाभिनिवेशिनः । यातुधाना भवन्त्येव पिशाचाश्च न संशयः

mūrkhā nindanti tānvāgbhiḥ saṁrambhābhiniveśinaḥ | yātudhānā bhavantyeva piśācāśca na saṁśayaḥ

Fools who, driven by anger and stubborn attachment, revile them with harsh words, undoubtedly become Rakshasas and Pishachas.

Verse 9 (shiva.vayaviya.10.9)

देवो गुणत्रयातीतश्चतुर्व्यूहो महेश्वरः । सकलः सकलाधारः शक्तेरुत्पत्तिकारणम्

devo guṇatrayātītaścaturvyūho maheśvaraḥ | sakalaḥ sakalādhāraḥ śakterutpattikāraṇam

The God Maheshvara, beyond the three gunas, fourfold in manifestation, both possessed of form and the support of all that has form, is the cause of the origination of Shakti.

Verse 10 (shiva.vayaviya.10.10)

सोऽयमात्मा त्रयस्यास्य प्रकृतेः पुरुषस्य च । लीलाकृतजगत्सृष्टिरीश्वरत्वे व्यवस्थितः

so'yamātmā trayasyāsya prakṛteḥ puruṣasya ca | līlākṛtajagatsṛṣṭirīśvaratve vyavasthitaḥ

He is the very Self of these two -- of Prakriti and of Purusha as well; established in lordship, the creation of the world is his mere play.

Verse 11 (shiva.vayaviya.10.11)

यः सर्वस्मात्परो नित्यो निष्कलः परमेश्वरः । स एव च तदाधारस्तदात्मा तदधिष्ठितः

yaḥ sarvasmātparo nityo niṣkalaḥ parameśvaraḥ | sa eva ca tadādhārastadātmā tadadhiṣṭhitaḥ

He who is higher than all, eternal, without parts, the Supreme Lord -- He alone is the support of all that, the Self of all that, presiding over all that.

Verse 12 (shiva.vayaviya.10.12)

तस्मान्महेश्वरश्चैव प्रकृतिः पुरुषस्तथा । सदाशिवो भवो विष्णुर्ब्रह्मा सर्वं शिवात्मकम्

tasmānmaheśvaraścaiva prakṛtiḥ puruṣastathā | sadāśivo bhavo viṣṇurbrahmā sarvaṁ śivātmakam

From Him, therefore: Maheshvara, Prakriti and Purusha likewise, Sadashiva, Bhava, Vishnu, Brahma -- all of this is of the nature of Shiva.

Verse 13 (shiva.vayaviya.10.13)

प्रधानात्प्रथमं जज्ञे बुद्धिः ख्यातिर्मतिर्महान् । महत्तत्त्वस्य सङ्क्षोभादहङ्कारस्त्रिधाऽभवत्

pradhānātprathamaṁ jajñe buddhiḥ khyātirmatirmahān | mahattattvasya saṅkṣobhādahaṅkārastridhā'bhavat

From Pradhana was first born Buddhi -- also called Khyati, Mati, Mahat; from the agitation of the Mahat-tattva, the Ahamkara arose, threefold.

Verse 14 (shiva.vayaviya.10.14)

अहङ्कारश्च भूतानि तन्मात्राणीन्द्रियाणि च । वैकारिकादहङ्कारात्सत्त्वोद्रिक्तात्तु सात्त्विकः

ahaṅkāraśca bhūtāni tanmātrāṇīndriyāṇi ca | vaikārikādahaṅkārātsattvodriktāttu sāttvikaḥ

From that Ahamkara come the elements, the subtle essences, and the sense-organs. From the Vaikarika Ahamkara, predominant in Sattva, the Sattvika creation proceeds.

Verse 15 (shiva.vayaviya.10.15)

वैकारिकः स सर्गस्तु युगपत्सम्प्रवर्तते । बुद्धीन्द्रियाणि पञ्चैव पञ्चकर्मेन्द्रियाणि च

vaikārikaḥ sa sargastu yugapatsampravartate | buddhīndriyāṇi pañcaiva pañcakarmendriyāṇi ca

That Vaikarika creation proceeds all at once: the five organs of knowledge, and the five organs of action.

Verse 16 (shiva.vayaviya.10.16)

एकादशं मनस्तत्र स्वगुणेनोभयात्मकम् । तमोयुक्तादहङ्काराद्भूततन्मात्रसम्भवः

ekādaśaṁ manastatra svaguṇenobhayātmakam | tamoyuktādahaṅkārādbhūtatanmātrasambhavaḥ

The eleventh, the mind, arises there, of both natures by its own quality. From the Tamasic Ahamkara comes the origin of the subtle elements.

Verse 17 (shiva.vayaviya.10.17)

भूतानामादिभूतत्वाद् भूतादिः कथ्यते तु सः । भूतादेः शब्दमात्रं स्यात्तत्र चाकाशसम्भवः

bhūtānāmādibhūtatvād bhūtādiḥ kathyate tu saḥ | bhūtādeḥ śabdamātraṁ syāttatra cākāśasambhavaḥ

Because it is the first source of the gross elements, it is called Bhutadi. From Bhutadi arises the subtle essence of Sound alone, and from that arises Akasha.

Verse 18 (shiva.vayaviya.10.18)

आकाशात्स्पर्श उत्पन्नः स्पर्शाद्वायुसमुद्भवः । वायो रूपं ततस्तेजस्तेजसो रससम्भवः

ākāśātsparśa utpannaḥ sparśādvāyusamudbhavaḥ | vāyo rūpaṁ tatastejastejaso rasasambhavaḥ

From Akasha, Touch arises; from Touch, Vayu arises. From Vayu comes Form, then Tejas (fire); and from Tejas, the origin of Taste.

Verse 19 (shiva.vayaviya.10.19)

रसादापः समुत्पन्नास्ताभ्यो गन्धसमुद्भवः । गन्धाच्च पृथिवी जाता भूतेभ्योऽन्यच्चराचरम्

rasādāpaḥ samutpannāstābhyo gandhasamudbhavaḥ | gandhācca pṛthivī jātā bhūtebhyo'nyaccarācaram

From Taste, Water arose; from that, the origin of Smell. From Smell, Earth was born. From these elements arose all else, moving and unmoving.

Verse 20 (shiva.vayaviya.10.20)

पुरुषाधिष्ठितत्वाच्च अव्यक्तानुग्रहेण च । महदादिविशेषान्ता ह्यण्डमुत्पादयन्ति ते

puruṣādhiṣṭhitatvācca avyaktānugraheṇa ca | mahadādiviśeṣāntā hyaṇḍamutpādayanti te

Being presided over by Purusha, and by the grace of the Unmanifest, these tattvas -- from Mahat down to the specific gross elements -- produce the Cosmic Egg.

Verse 21 (shiva.vayaviya.10.21)

तत्र कार्यं च करणं संसिद्धं ब्रह्मणो यदा । तदण्डे सुप्रवृद्धोऽभूत् क्षेत्रज्ञो ब्रह्मसंज्ञितः

tatra kāryaṁ ca karaṇaṁ saṁsiddhaṁ brahmaṇo yadā | tadaṇḍe supravṛddho'bhūt kṣetrajño brahmasaṁjñitaḥ

When the effect and the instrument necessary for Brahma had been fully accomplished, the Kshetrajna, the Knower of the Field, called Brahma, grew forth fully within that Egg.

Verse 22 (shiva.vayaviya.10.22)

स वै शरीरी प्रथमः स वै पुरुष उच्यते । आदिकर्ता स भूतानां ब्रह्माग्रे समवर्तत

sa vai śarīrī prathamaḥ sa vai puruṣa ucyate | ādikartā sa bhūtānāṁ brahmāgre samavartata

He indeed is the first embodied being; he indeed is called Purusha. He, the primal maker of all beings, Brahma, came into being at the very beginning.

Verse 23 (shiva.vayaviya.10.23)

तस्येश्वरस्याप्रतिमा ज्ञानवैराग्यलक्षणा । धर्मैश्वर्यकरी बुद्धिर्ब्राह्मी यज्ञेऽभिमानिनः

tasyeśvarasyāpratimā jñānavairāgyalakṣaṇā | dharmaiśvaryakarī buddhirbrāhmī yajñe'bhimāninaḥ

Of that unequaled Lord, marked by knowledge and dispassion, there is the intellect called Brahmi, the bestower of Dharma and sovereignty, devoted to sacrifice.

Verse 24 (shiva.vayaviya.10.24)

अव्यक्ताज्जायते तस्य मनसा यद्यदीप्सितम् । वशीकृतत्वात्त्रैगुण्यात्सापेक्षत्वात्स्वभावतः

avyaktājjāyate tasya manasā yadyadīpsitam | vaśīkṛtatvāttraiguṇyātsāpekṣatvātsvabhāvataḥ

From the Unmanifest is born for him, by mere mental will, whatever is desired -- because through the three gunas it has been brought under his control, dependent on him by its own nature.

Verse 25 (shiva.vayaviya.10.25)

त्रिधा विभज्य चात्मानं त्रैलोक्ये सम्प्रवर्त्तते । सृजते ग्रसते चैव वीक्षते च त्रिभिः स्वयम्

tridhā vibhajya cātmānaṁ trailokye sampravarttate | sṛjate grasate caiva vīkṣate ca tribhiḥ svayam

Dividing himself threefold, he engages throughout the three worlds; he himself, through these three forms, creates, destroys, and preserves.

Verse 26 (shiva.vayaviya.10.26)

चतुर्मुखस्तु ब्रह्मत्वे कालत्वे चान्तकः स्मृतः । सहस्रमूर्द्धा पुरुषस्तिस्रोऽवस्थास्स्वयम्भुवः

caturmukhastu brahmatve kālatve cāntakaḥ smṛtaḥ | sahasramūrddhā puruṣastisro'vasthāssvayambhuvaḥ

In the state of Brahma, he is four-faced; in the state of Time, he is remembered as Antaka, the ender; as Purusha, he is thousand-headed -- these are the three states of the Self-born.

Verse 27 (shiva.vayaviya.10.27)

सत्त्वं रजश्च ब्रह्मत्वे च कालत्वे च तमो रजः । विष्णुत्वे केवलं सत्त्वं गुणवृद्धिस्त्रिधा विभोः

sattvaṁ rajaśca brahmatve ca kālatve ca tamo rajaḥ | viṣṇutve kevalaṁ sattvaṁ guṇavṛddhistridhā vibhoḥ

In the state of Brahma, Sattva and Rajas predominate; in the state of Kala, Tamas and Rajas; in the state of Vishnu, Sattva alone -- thus the increase of gunas of the all-pervading One is threefold.

Verse 28 (shiva.vayaviya.10.28)

ब्रह्मत्वे सृजते लोकान् कालत्वे सङ्क्षिपत्यपि । पुरुषत्वेऽत्युदासीनः कर्म च त्रिविधं विभोः

brahmatve sṛjate lokān kālatve saṅkṣipatyapi | puruṣatve'tyudāsīnaḥ karma ca trividhaṁ vibhoḥ

In the state of Brahma, He creates the worlds; in the state of Kala, He also withdraws them; in the state of Purusha, He remains utterly detached -- the action of the all-pervading One is thus threefold.

Verse 29 (shiva.vayaviya.10.29)

एवं त्रिधा विभिन्नत्वाद् ब्रह्मा त्रिगुण उच्यते । चतुर्द्धा प्रविभक्तत्वाच्चातुर्व्यूहः प्रकीर्तितः

evaṁ tridhā vibhinnatvād brahmā triguṇa ucyate | caturddhā pravibhaktatvāccāturvyūhaḥ prakīrtitaḥ

Thus, being differentiated in three ways, He as Brahman is called Triguna; and being divided fourfold, He is proclaimed Chaturvyuha.

Verse 30 (shiva.vayaviya.10.30)

आदित्वादादिदेवोऽसावजातत्वादजः स्मृतः । पाति यस्मात्प्रजाः सर्वाः प्रजापतिरिति स्मृतः

āditvādādidevo'sāvajātatvādajaḥ smṛtaḥ | pāti yasmātprajāḥ sarvāḥ prajāpatiriti smṛtaḥ

Because he is the first, he is the Primal God; because he is unborn, he is called Aja; because he protects all creatures, he is called Prajapati.

Verse 31 (shiva.vayaviya.10.31)

हिरण्मयस्तु यो मेरुस्तस्योल्बं सुमहात्मनः । गर्भोदकं समुद्राश्च जरायुश्चाऽपि पर्वताः

hiraṇmayastu yo merustasyolbaṁ sumahātmanaḥ | garbhodakaṁ samudrāśca jarāyuścā'pi parvatāḥ

The golden Meru is, as it were, the amniotic membrane of that great Self; the oceans are its amniotic waters, and the mountains its placenta.

Verse 32 (shiva.vayaviya.10.32)

तस्मिन्नण्डे त्विमे लोका अन्तर्विश्वमिदं जगत् । चन्द्रादित्यौ सनक्षत्रौ सग्रहौ सह वायुना

tasminnaṇḍe tvime lokā antarviśvamidaṁ jagat | candrādityau sanakṣatrau sagrahau saha vāyunā

Within that Egg are all these worlds; this entire universe is contained within it -- the moon and sun with the constellations, with the planets, together with the wind.

Verse 33 (shiva.vayaviya.10.33)

अद्भिर्दशगुणाभिस्तु बाह्यतोऽण्डं समावृतम् । आपो दशगुणेनैव तेजसा बहिरावृताः

adbhirdaśaguṇābhistu bāhyato'ṇḍaṁ samāvṛtam | āpo daśaguṇenaiva tejasā bahirāvṛtāḥ

That Egg is enveloped from outside by Water, tenfold greater; and that Water is enveloped from outside by Fire, tenfold greater still.

Verse 34 (shiva.vayaviya.10.34)

तेजो दशगुणेनैव वायुना बहिरावृतम् । आकाशेनावृतो वायुः खं च भूतादिनाऽऽवृतम्

tejo daśaguṇenaiva vāyunā bahirāvṛtam | ākāśenāvṛto vāyuḥ khaṁ ca bhūtādinā''vṛtam

That Fire is enveloped by Air, tenfold greater; that Air is enveloped by Akasha; and that Akasha is enveloped by Bhutadi.

Verse 35 (shiva.vayaviya.10.35)

भूतादिर्महता तद्वदव्यक्तेनावृतो महान् । एतैरावरणैरण्डं सप्तभिर्बहिरावृतम्

bhūtādirmahatā tadvadavyaktenāvṛto mahān | etairāvaraṇairaṇḍaṁ saptabhirbahirāvṛtam

That Bhutadi is likewise enveloped by Mahat; and Mahat is enveloped by the Unmanifest. By these seven envelopes is the Egg enveloped from outside.

Verse 36 (shiva.vayaviya.10.36)

एतदावृत्य चान्योऽन्यमष्टौ प्रकृतयः स्थिताः । सृष्टिपालनविध्वंसकर्मकर्त्र्यो द्विजोत्तमाः

etadāvṛtya cānyo'nyamaṣṭau prakṛtayaḥ sthitāḥ | sṛṣṭipālanavidhvaṁsakarmakartryo dvijottamāḥ

Enveloping this Egg, one within another, O best of the twice-born, stand the eight Prakritis, which perform the acts of creation, preservation, and destruction.

Verse 37 (shiva.vayaviya.10.37)

एवं परस्परोत्पन्ना धारयन्ति परस्परम् । आधाराधेयभावेन विकारास्तु विकारिषु

evaṁ parasparotpannā dhārayanti parasparam | ādhārādheyabhāvena vikārāstu vikāriṣu

Thus, born from one another, they sustain one another, in the relation of support and supported -- the effects remaining within their causes.

Verse 38 (shiva.vayaviya.10.38)

कूर्मोऽङ्गानि यथा पूर्वं प्रसार्य्य विनियच्छति । विकारांश्च तथाऽव्यक्तं सृष्ट्वा भूयो नियच्छति

kūrmo'ṅgāni yathā pūrvaṁ prasāryya viniyacchati | vikārāṁśca tathā'vyaktaṁ sṛṣṭvā bhūyo niyacchati

Just as a tortoise, having first extended its limbs, later withdraws them, so too the Unmanifest, having created the modifications, again withdraws them into itself.

Verse 39 (shiva.vayaviya.10.39)

अव्यक्तप्रभवं सर्वमानुलोम्येन जायते । प्राप्ते प्रलयकाले तु प्रातिलोम्येऽनुलीयते

avyaktaprabhavaṁ sarvamānulomyena jāyate | prāpte pralayakāle tu prātilomye'nulīyate

Everything that originates from the Unmanifest comes into being in forward order; but when the time of dissolution arrives, it is reabsorbed in reverse order.

Verse 40 (shiva.vayaviya.10.40)

गुणाः कालवशादेव भवन्ति विषमाः समाः । गुणसाम्ये लयो ज्ञेयो वैषम्ये सृष्टिरुच्यते

guṇāḥ kālavaśādeva bhavanti viṣamāḥ samāḥ | guṇasāmye layo jñeyo vaiṣamye sṛṣṭirucyate

By the power of Time alone, the gunas become unequal or equal. When the gunas are in equilibrium, that is to be known as dissolution; when in disequilibrium, it is called creation.

Verse 41 (shiva.vayaviya.10.41)

तदिदं ब्रह्मणो योनिरेतदण्डं घनं महत् । ब्रह्मणः क्षेत्रमुद्दिष्टं ब्रह्मा क्षेत्रज्ञ उच्यते

tadidaṁ brahmaṇo yoniretadaṇḍaṁ ghanaṁ mahat | brahmaṇaḥ kṣetramuddiṣṭaṁ brahmā kṣetrajña ucyate

This, then, is the womb of Brahma -- this vast, dense Egg is designated as the Field of Brahma, and Brahma himself is called the Knower of the Field.

Verse 42 (shiva.vayaviya.10.42)

इतीदृशानामण्डानां कोट्यो ज्ञेयाः सहस्रशः । सर्वगत्वात्प्रधानस्य तिर्य्यगूर्ध्वमधः स्थिताः

itīdṛśānāmaṇḍānāṁ koṭyo jñeyāḥ sahasraśaḥ | sarvagatvātpradhānasya tiryyagūrdhvamadhaḥ sthitāḥ

Thus there are to be understood thousands of crores of such Eggs, situated horizontally, above, and below, on account of the all-pervasiveness of Pradhana.

Verse 43 (shiva.vayaviya.10.43)

तत्र तत्र चतुर्वक्त्रा ब्रह्माणो हरयो भवाः । सृष्टा प्रधानेन तथा लब्ध्वा शम्भोस्तु सन्निधिम्

tatra tatra caturvaktrā brahmāṇo harayo bhavāḥ | sṛṣṭā pradhānena tathā labdhvā śambhostu sannidhim

In each and every one of them, four-faced Brahmas, Vishnus, and Rudras are created by Pradhana, and thereby obtain the presence of Shambhu.

Verse 44 (shiva.vayaviya.10.44)

महेश्वरः परोव्यक्तादण्डमव्यक्तसम्भवम् । अण्डाज्जज्ञे विभुर्ब्रह्मा लोकास्तेन कृतास्त्विमे

maheśvaraḥ parovyaktādaṇḍamavyaktasambhavam | aṇḍājjajñe vibhurbrahmā lokāstena kṛtāstvime

Maheshvara is beyond the Unmanifest. From the Unmanifest arose the Egg; from the Egg was born the all-pervading Brahma; and by him these worlds were made.

Verse 45 (shiva.vayaviya.10.45)

अबुद्धिपूर्वः कथितो मयैषः प्रधानसर्गः प्रथमः प्रवृत्तः । आत्यन्तिकश्च प्रलयोऽन्तकाले लीलाकृतः केवलमीश्वरस्य

abuddhipūrvaḥ kathito mayaiṣaḥ pradhānasargaḥ prathamaḥ pravṛttaḥ | ātyantikaśca pralayo'ntakāle līlākṛtaḥ kevalamīśvarasya

This primal creation of Pradhana, thus told by me, is said to proceed without deliberate forethought; and the ultimate dissolution at the end of time is likewise merely the play of the Lord.

Verse 46 (shiva.vayaviya.10.46)

यत्तत्स्मृतं कारणमप्रमेयं ब्रह्म प्रधानं प्रकृतेः प्रसूतिः । अनादिमध्यान्तमनन्तवीर्यं शुक्लं सुरक्तं पुरुषेण युक्तम्

yattatsmṛtaṁ kāraṇamaprameyaṁ brahma pradhānaṁ prakṛteḥ prasūtiḥ | anādimadhyāntamanantavīryaṁ śuklaṁ suraktaṁ puruṣeṇa yuktam

That which is remembered as the immeasurable Cause -- Brahman, Pradhana, the source of Prakriti -- is without beginning, middle, or end, of infinite potency, white and deep red in hue, and joined with Purusha.

Verse 47 (shiva.vayaviya.10.47)

उत्पादकत्वाद्रजसोऽतिरेका ल्लोकस्य सन्तानविवृद्धिहेतून् । अष्टौ विकारानपि चादिकाले सृष्ट्वा समश्नाति तथान्तकाले

utpādakatvādrajaso'tirekā llokasya santānavivṛddhihetūn | aṣṭau vikārānapi cādikāle sṛṣṭvā samaśnāti tathāntakāle

Owing to the excess of Rajas, which is generative, having created at the beginning of time the eight modifications that cause the world's progeny to increase, she likewise reabsorbs them at the end of time.

Verse 48 (shiva.vayaviya.10.48)

प्रकृत्यवस्थापितकारणानां या च स्थितिर्या च पुनः प्रवृत्तिः । तत्सर्वमप्राकृतवैभवस्य सङ्कल्पमात्रेण महेश्वरस्य

prakṛtyavasthāpitakāraṇānāṁ yā ca sthitiryā ca punaḥ pravṛttiḥ | tatsarvamaprākṛtavaibhavasya saṅkalpamātreṇa maheśvarasya

Whatever is the continuance, and whatever again is the renewed activity, of the causes established within Prakriti -- all of it occurs by the mere will of Maheshvara, whose glory transcends ordinary Nature.